Month: October 2013

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“O my Jesus, forgive us our sins, save us from the fires of Hell, relieve the souls in Purgatory, especially those most abandoned”…original Fatima prayer, given to us by the Holy Mother, Fatima, Portugal, 1917.

Contemporary historiography is always presenting more deeds of blood that involve priests and seminarians in the Italian post-war and of which the communist party was responsible. One very moving and particular example that is the young Rolando Rivi, selected, kidnapped and killed because of the cassock that he used to love and that he used to call the intact vestiges of Christ and because of his desire to imitate and celebrate Christ once he would become a priest.

A small church of Visignolo di Baiso, in Emilia, upon the first mountain range of the Apennines, in a large picture frame of a crucifix surrounded by saints, there is noted the presence of a seminarian with the clothing and the hat of a priest.

The painting was made 30 years ago by the pastor of the parish; he was convinced that the young aspirant to the priesthood would sooner or later become a canonized saint.

His clean face and his vision is striking. It is the seminarian Rolando Rivi, one of the victims of the immediate post war, who happened to die just a few kilometres from this place as a result of the homicidal rage of the communist party members.

The story was not spoken of until recently, but it is impossible to deny that the Emilia region was especially bathed with the blood of priests and seminarians, who were victims in that period of the persecution and hatred against Christ and the Church.

Just a few weeks before his assignation, a member of the party, armed to the teeth, who was around the town of Rolando spoke openly saying: “The fascists and Germans are almost extinct… our fight must now be made against the masters, the rich and certain priests… These are now our enemies.”

The hatred which had spread during the war was still alive among many and was producing the death of many innocents, because of the ideology of class wars and the proletariat revolution made by a group of violent men, who even today, decades later are still celebrated even in school history books, as national heroes and liberators.

Rolando Rivi was kidnapped, tortured and killed for his fidelity in the use of the cassock, which made such hatreds arise from the members of the party, making him a very vulnerable person and easy to individuate.

They wanted to silence a future priest, but the eloquence of his martyrdom became an even stronger message after his death.
Rolando Rivi was born in San Valentino in the Emilia region January 7th, 1931. His parents, Roberto and Albertina Canovi were humble farmers whose only treasure was the faith. He was baptized the following day and he received the second name of Maria because in the last part of the Rite he was entrusted to Our Lady. After the transmission of physical life, the supernatural life received in baptism was the greatest gift he received from his parents. It was a simple gesture, but it was animated by a correct sense of Christian doctrine and by a strong faith that was able to recognize original sin and its consequences together with the justification and sanctifying grace received in baptism. The pastors of St. Valentino, Fr. Luigi Jemmi and later Fr. Olinto Marzocchini had the privilege to form a generation of their parishioners in doctrine and Christian piety.

Their apostolate was fruitfully fed by a rich, transparent interior life and perceptible also to the eyes of a child.

In fact, Rolando was fascinated with his pastor Fr. Olinto: “How beautiful -he thought- to become like him! To celebrate the Mass with Jesus in my hands, to carry the soul of Jesus…”

He gave everything of himself with the intention of guiding his people to the Christian life; he was very active with the Catholic Action movement, distributing the meetings on different days so that different categories of people could participate; his presence among children and young people invited them to an intense life of prayer focused on the Eucharist and Mary; his catechesis to the adults every Sunday afternoon was very frequented; the charity that he used to exercise toward the poor people; his continual availability for confession and spiritual direction, his constant visits to sick people; his long prayers in front of the tabernacle, where even in late hours, he stayed awake praying for his parishioners, especially those who were killed fighting in the war.

The most beautiful memories of his childhood (Rolando remembered) were when he used to help serve the mass as an altar boy. He was deeply touched by the words of the priest. Brief homilies, but directed to the heart, messages that really made one consult, question and reflect about the sense of existence and eternal destiny.

“Sacerdos propter Eucharistiam” The priest according to the Eucharist
Rolando used to ask himself: “Why can’t I become like him?”

When he was just eleven he entered to the diocesan seminary of Marola. It was October 1st 1942, that same day as was the custom; the young man wore the cassock with happiness for the first time.

Guided by his spiritual director Fr. Alfedo Castagnetti, he entrusted his new life to Our Lady in the month of October that is dedicated to the rosary. Actually in that year it was the 25th anniversary of the apparitions of Our Lady at Fatima (1917-1942).

The Rector Msgr. Luigi Bronzoni, a very educated priest, authoritative and paternal, used to teach more by his life than with words, offering a healthy example of love towards God and towards each one of the boys entrusted to his care.

When vacations were approaching he would explain to the seminarians that they had to be very careful not to associate with bad companions and occasions of sin, but moreover they had the obligation to distinguish themselves by prayer and service in the parish, in study and in purity, in good works and dedication to the Lord.

“Even in vacations – he used to recommend – the seminarians must always wear the cassock which is the sign of our belonging to Jesus.”

Rolando used to encourage his peers saying: “Someday with the help of the lord we will be priests. I will be a missionary. I will go make Jesus known to those who do not know him yet. Our duty as priests is to pray a lot and to save many souls and to bring them to paradise.”

His father always admired him deeply: “My son is so good and studious.”

Rolando wore his cassock and white collar with pride, even in vacations in the hot month of summer. Some of his peers who normally sought comfort didn’t wear the cassock and even some of his relatives told him: “You are on vacations, take off your cassock, be freer to move and play…” He answered: “I don’t have to take my cassock off, I can’t, it is the sign that I belong to Jesus!”

His cassock was not for him a human or social barrier for relationships with others. It was not an impediment for the development of his activities, even the recreational ones. The seminarian Rolando Rivi was a very active young man. A witness of this was one of his classmates from seminary, who is now a priest and pastor, Fr. Vezzosi: “Rolando was vivacious and smart in all the games: at soccer, at volleyball, he was the champion of the class. He was very attentive in school, an exemplary student, deeply in love with Jesus. Everything in him was a superlative, it was a big joy to be with him, he transmitted to all his happiness and optimism.
He was the perfect image of a holy young man and rich with all possible virtues in daily life, a “hero.”

After having “amazed” the kids of his town with his abilities and his virtues he used to propose to them: “Now let’s go to pray to Jesus in the church.” He took the opportunity to lead them to the front of the altar and teach them to relate to Jesus, who was his best friend.

Everyone knew how affectionate he was to his cassock. He wore it always.

It was very common to see him walking the streets of San Valentino, normally going towards the Church alone or with others, always smiling in peace, ready to say hello to everyone, always with his austere cassock.

But not everything in his life was cheerful, carefree and worriless. In his personal and family life there was the reality of the Great War in which three of his uncles died. More than anyone else, he was the consoler of the heart of his grandma, who deeply mourned the loss of her sons.

Another sad surprise arrived on the horizon…in September 1944 the seminary was occupied by a hundred German soldiers. The seminarians had to flee and return home.

Rolando Rivi returned to his family in San Valentino just like his friends, but he brought books with him, intending to study Italian, Latin and Mathematics with the intention of not losing time, but waiting for better times.

In his house he continued to feel like a seminarian. He was like a little twig flying around in a storm, his biggest joy was daily Mass and Communion, meditation, afternoon adoration and the rosary. His favourite place was the rectory. Besides sports, another passion of his was music. Whenever he placed his hands over the keyboard of a harmonium he was in ecstasy.

Even the time of trial was for him peaceful and he always knew how to be happy. He was never an introvert in his seminary years, but always very friendly, alive and very sociable even to the point that everyone was happy with him. He was so amicable that everyone used to talk to him. He had contact with all the people and children of his town. In his house, in the afternoon, he used to lead the rosary together with his grandma Anna.

To the children and little cousins and to those of five or six years old, he used to teach them to serve Mass and he would play with the smaller ones to create in them a sense of serenity on their sadder days.

Rolando was very sure of his role as tutor, so to speak, in his relationship with the youth.

The daily life in the town of San Valentino was very calm until the summer of 1944. After this many groups, Germans, fascists and partisans began to pass through. Many bad things began to occur, robberies and violence, even against the priests.
The priest, a servant of the Gospel, became the true sign of contradiction before, during and after the war. Anyone who denied love made this witness of Christ the target of his anger.

In this way hatreds were becoming stronger against priests, who worked for the pacification of souls and denounced violence from whatever source. The priests who were killed were the real friends of the people in the most difficult times, when there was lack of food, protection work and help they always offered everything, even depriving themselves of these goods. But the system of “Striking the shepherd that the sheep may be dispersed” (Zc. 13,7) is characteristic of the enemies of God from any country or any race.

Rolando was a witness of these events when he was insulted by the communist partisans who were passing through the mountains.

One of his friends today remembers: “The Communist partisan who encountered us on the road, threatened us with obscene phrases about our future that in reality were not very reassuring.”

Rolando perceived everything and suffered without allowing himself to be weakened by anyone, he was really proud to belong to Jesus and of the fact of having been chosen by him for a very important mission.

He continued to be the good and sociable young man that everyone knew. In his simplicity he believed in the goodness of everyone, it seemed impossible that anyone was able to do something bad.

In San Valentino, the pastor Fr. Marzocchini, the one who was a strong inspiration for the vocation of Rolando was targeted. One morning, it came to be known that during the preceding night the priest was humiliated and suffered a beating. They robbed everything, even the shoes he was wearing.

During the mass that he celebrated after the brutal aggression, Fr. Olinto was feeling ill: Rolando and the other altar boy serving Mass understood that something bad had happened. When Rolando came to know what happened, he felt this like an offense against his own father.

He did not say a word of hatred against the partisans.

In the meantime that Fr. Olinto Marzocchini was moved to a more secure place, a very young priest, Fr. Alberto Camellini age twenty five, arrived in the town to provide his priestly service.

Even today it is recounted: “It was an atmosphere of fear and tension which made relationships between the people very difficult. To be able to know parishioners, visits normally took place in the company of seminarians and Rolando Rivi took part in these.”

The seminarian did not hesitate to explain what his future plans were (…I will be a priest and missionary). As well he was very open showing his heart, his love for Jesus Christ, the Church and even his vivacity and his talents together with his musical gifts. Fr. Alberto began to know him and to appreciate him.

Everyone used to see the young seminarian walking in the streets, everyone knew his life style, he was known as: “The little priest.” His parents used to tell him: “Don’t wear the cassock, at least don’t wear it during these times…” They used to explain that it was not prudent to wear it in such unstable moments.

But Rolando used to answer: “But why, what is so wrong with me wearing it? I don’t have any reason not to wear it. I am studying to be a priest and this cassock is the sign that I belong to Jesus.”

Belong to Jesus, belong only to Jesus, It was the only desire of his whole existence to belong only to Jesus every day.

“Jesus of my life. Jesus of my heart” he used to write. He was always ready for Jesus, not only to work hard for him but even to sacrifice himself.

It is true that this clothing which symbolizes the eternal God and Christ, who is the savoir and judge, was a motivation of hatred for those who wanted to know nothing about it. It is a motivation of hatred even today. It constricts those who just want to speak blasphemies and forget whatever they have said.

Notwithstanding the risk, Rolando did not ever want to take off the cassock, but for him it already meant a lifelong duty.

He really loved that cassock. To wear it was for him a true honor and a glory. It was like an open declaration of love and belonging to Jesus.

It was clear for him what it meant in that time to prepare himself for being a priest. He knew that the future was not supposed to be easier. But he was not discouraged nor closed in his house, he was without fear. We can say today that he really showed his love to fulfil the mission, walking around the town with his cassock very visible in his unique style and clear identity, always in peace. Even in that horrible, unsafe environment, he continued wear his cassock.

He used to say: “No I can’t I can’t take away my cassock, I have no fear, I am not afraid or worried, I cannot hide myself. I belong to the Lord.”

He was only fourteen years old, a little older than a child, but he never hid his clear identity of being a passionate aspirant to the priesthood. He continued wearing the black robes and the biretta.

In a very instinctive way he already knew that to camouflage oneself harms the apostolic work in which signs and symbols, in the same way as gestures, are a very important part.

Yesterday like today, the ecclesiastic habit is not indifferent both to the user and the one having seen it.
It may not be hated in itself, but because of the deepest reality that reminds people of something they do not always like.
It can be rejected because of requirements that it carries for the one who wears it and who has to become a witness of coherence and who has to be a worker before God and men.

If it doesn’t produce admiration in everybody, it causes respect, because more so in hostile environments to Christianity, it is a sign that the one who wears it serves a reality that he believes more than using it to his advantage.

Msgr. Giuseppe Mora said: “It was frequent in the town that certain disputes arose and it was not easy to reply to them. Sometimes it was easier to be silent, it happened that in a discussion some people attacked the Church unjustly and the activity of the priest. Rolando defended directly the Pope, Jesus, the Church and the priests without any fear.”

In the same way he used to defend the pastor, Fr. Marzocchini from calumny provoked by the communist partisans.
He was known for his faith and courage; he was admired but as well seen in a bad light, because openly he showed that he wanted to become a priest.

On Holy Thursday of 1945 he wrote: “Thank you Jesus because you have given us yourself in the Holy Host and you are always with us…help me to return soon to seminary and become a priest.”

Friday in the meantime that he was kissing the crucifix, he repeated the offering to his best friend: “My whole life is for you o Jesus, to love you and to become love.”

On April 10, 1945 on the morning of the Tuesday after Low Sunday, he was already in the Church.
He was happy because he already received communion, he didn’t know that this was his viaticum.
He went back to his house and bringing with him some books, he went to the forest to study. As usual he was wearing his cassock.

At noon when he had not returned his parents started looking for him. With his books they found a note:
“DO NOT LOOK FOR HIM HE IS COMING WITH US FOR A LITTLE WHILE.” – The partisans.

His father and the priest Fr. Camellini were looking for him everywhere.

The partisans had taken him to their base in the Emiliano Mountains. They took his cassock which made him very upset. They insulted him and hit him on his legs with his belt. Right now in front of them, they had a small child covered in wounds and crying. In fact these same things happened to Jesus. For three days Rolando was in the hands of those godless men.

Mountains of blasphemies and insults against the church and the priesthood and other kinds of vulgarities fell on him, the poor little one. In this way the fear of flagellation in the poor body of this child became his own way of the cross.

Rolando was innocent, crying and whimpering like a little lamb taken to slaughter, he prayed from the depths of his heart and he asked for mercy. Still his soul was possessed by Christ and he was strong and in peace. Someone really touched by this testimony suggested to allow him go because he was just a child and there was no real motivation behind killing him.

But others denied this possibility and said: “Shut up or you will have this same fate.” The hatred against the priest and the cassock that represents him was stronger. They decided to kill him: “Tomorrow we will have one less priest.”
Nightfall came and they took him, bleeding into a forest in Piane di Monchio (Modena).

In front of the grave that was already dug, Rolando understood everything. He whimpered and implored for forgiveness and mercy, he was answered by a kick but he then said: “I want to pray for my mom and dad.”

He knelt next to the grave pit and he prayed for himself, for the people that he loved and possibly for the assassins. Two revolver shots sent him to the earth in his own blood. One last thought and one last beat of his heart for Jesus, he was completely in love…then the end.

The partisans covered him with shovels of earth and some dry branches from the trees.

His cassock became a soccer ball, later seen as a “trophy of war,” under the door of a neighbouring house.

It was April 13, 1945, the anniversary of the young martyr St. Ermenegildo (+585 A.D.) Friday, like the one on which Jesus gave himself on the cross. Rolando was 14 years and 3 months old.

Rolando Maria Rivi with his life, his word and moreover with his blood had proclaimed “What is more dear to me in this world is Christ.”

On that bloody day, Fr. Alberto Camellini went to see the diocesan bishop, Eduardo Bertoni.

The Bishop was sick on his bed, weakened because of pain and the assignation of ten of his priests. April 19, Fr. Giuseppe Jemmi, an associate pastor in Felina had been killed. Msgr. Bretoni heard and then began to cry without consolation and exclaimed: “Now they are killing my seminarians too!”

Pius XII on March 19, 1958 addressing 100,000 youths from the Catholic Action in St. Peter’s square in Rome said: “The earth which has been irrigated with tears will smile with pearls of love and once the blood of the martyrs has been dispersed, it will make new Christians grow… after one of the hardest and most difficult winters will come a spring which will be the announcement of a very rich and light summer.”

The partisans who hated the Church and the priest thought that for Rolando everything was finished with the two shootings and with the shovels of earth that were thrown on his martyred body, in the grave in the forest of Piane di Monchio.
But no, this was just the beginning.

John Paul II on Sept. 23 1990 was in Ferrara, he spoke about the priest and seminarian martyrs saying: “The tortures and sufferings have made more evident the footprints of the ancient witness of faith…one word I want to say to the youth in preparation for the priesthood is that it is necessary to cultivate a sincere and deep love for Christ and one’s brothers, it is necessary to dispose the old heart to total donation.”

It is the message of Rolando that like a living seed bears fruit and is being fulfilled.

Rolando Rivi lived only fourteen years, he lived only to become a priest, to celebrate in the altar and offer the Holy Sacrifice of the Mass and to announce to his brothers, like a real missionary, the real Jesus Christ.

There is an empty altar in which this young man never celebrated the Mass, but there are so many other youths that have been called to the priesthood and with enthusiasm, driven by this example, will celebrate on this same altar.
Rolando has gone directly to the altar of glory, making of himself a pure host, holy and immaculate, offered to God for the salvation of his brothers. P. Alfonso M.A. Bruno FI

(Vatican / Reggio Emilia) On Maundy Thursday Pope Francis approved the beatification of 63 Catholics, among them are also martyrs of the Spanish Civil War. Along with those who will soon be beatified are included Rolando Rivi, a young Italian seminarian of Castellarano in the Emilia region, on whom Giovannino Guareschi has also based his Don Camillo. Rivi was shot on 13 April 1945 because of the anti-religious hatred of Communist partisan in the province of Modena.

The young Catholic who had come from grade school to the small diocesan seminary, died at the age of only 14. His killers had kidnapped him during the end of the civil war raging in northern Italy in the mountains of Emilia during the Second World War. What now in the history books is usually glorified uncritically as the “Resistance,” is presented as a resistance against the “Nazi-fascism”, that the fight against the German occupation forces and against Italian fascism was in fact in some areas of northern Italy, a civil war in which it came to who would hold the power in the postwar period. The Communist partisans took up arms, not only against German troops and Italian Blackshirts, but for the establishment of a Soviet Republic with the dictatorship of the proletariat and thus against all non-communists, including especially the Catholics.

Left historical misrepresentations are addressed and overcome.

The “Resistance,” was understood by many Communist brigades as the spark for a communist revolution, also in Emilia. Therefore Rolando Rivi only a 14 year old boy, had to die, and with him, dozens of priests and religious, who were brutally murdered in the “death triangle” of Emilia. Not because they were suspected to have been fascists or had fascist friends, as Leftist historiography and “partisan tradition” would like to tell it, but because they defended the Catholic faith, which the Communist revolutionaries wanted to eliminate.

Rolando Rivi was a young lad of Catholic parents, whose greatest desire was to become a priest. He would rather die than take off his cassock as his killers had asked of him. [How many Communists in modern seminaries today want their young men to remove their cassocks and wear street clothes!]

The beatification process had entered eight years ago into the decisive phase after two dioceses, those of Modena, where the martyrdom took place, and that of Reggio Emilia, the home diocese of Rivi, completed the preliminary investigations. In 2005 the two dioceses promoted the cause from a joint committee, in order to promote the causa.
His greatest desire was to become a priest – grown reverence among believers in the Pacific.

The admiration for the young seminarian was in the religious people has grown over the years after the war during the peace. Publicly it was by grace, miracles and healings, whose testimonies were collected from the two dioceses. From different countries today, the faithful flock to the hills of the Apennines to the Romanesque church, in which Rolando Rivi lies buried.

Pope Francis recognized with his signature on Holy Thursday, that the young seminarian was not murdered by the Communist partisans for political reasons, but in odium fidei, out of hatred for the faith.

A decision that is to challenge in those events and help to ensure greater attention in the post-war period “canonized” by Leftist historical misrepresentation. It is therefore an important signal that the first choices of the new Pope’s beatification of Servants of God were killed by two different totalitarian ideologies which were yet opposed to God, which rocked the 20th and persecuted the Church.

Martyrs of totalitarians, Godless ideologues, raised to the altars

Among the 63 Catholics whose beatification Pope Francis signed, there is also the Dominican, Father Giuseppe Girotti, who was killed in 1945 in the concentration camp at Dachau.

Archbishop Luigi Negri of Ferrara said after learning of the beatification: “The meeting with Rolando Rivi meant in my life, the encounter with the experience of a radical adherence to Christ and to the Church, which dominates the boy’s age and state wide. A faith in granite, a simple but robust faith that allowed him to stand faithfully and firmly even before the outbreak of the wildest anti-Christian hatred, with humility and realism. Evidence which is also aimed at the youth of today and certainly not unheard of today” says Monsignor Negri for the Nuova Bussola Quotidian.

Archbishop Luigi Negri: “Rolando Rivi is the St. Aloysius Gonzaga of the third millennium”

Archbishop of Ferrara compared the soon to be blessed Rolando Rivi with another great young saint. “I believe that Rolando can be the Saint Aloysius Gonzaga of the third millennium, because in him the same faith freshness and the same size of the witness of faith which shines forth”

Rolando Rivi is in fact already beatified with the papal signature. In the coming months, however, a solemn Rite of Beatification will take place in Modena, where the Prefect of the Congregation for the Causes of Saints will read the decree of the Pope.
Rolando Rivi is the first Italian Blessed, who was in a junior seminary and the first among the 130 priests and seminarians who were killed during the Civil War with Italian Communists.

Little known among Catholics in America today are the sufferings of our Mexican brethren at the hands of the Communist, anti-clerical forces of the revolutionary government, amid a series of persecutions which were focused particularly on religious orders. Many communities of consecrated life in the United States owe their existence to Mexican priests and nuns who fled here in the first three decades of the twentieth century.

One of the most fascinating and enigmatic of the refugee-foundresses is the Discalced Carmelite prioress, Mother Mary Elias of the Blessed Sacrament. Of Napoleon’s line, Elena Maria Thierry was born on August 15, 1879 to a devout family of European extraction. The second to the youngest of twenty children, she received a thorough education, including operatic training, gifted as she was with a beautiful singing voice.

Called by God to the religious life, she first sought to enter a teaching order. On September 30, 1897, when traveling on a train to the convent, she suddenly found herself face to face with a young Carmelite nun. The nun looked at her knowingly and said, “You will remain there a short time. Then you will come to my order.” The mysterious nun vanished.

Elena Maria was dismissed from the teaching order after a few years and sought to enter the Mexico City Carmel. On the walls of the Carmel hung a picture of the same nun Elena Maria had seen on the train. She was told it was the Little Flower who was already world famous because of her autobiography and the prodigies which had been worked through her intercession. The day Elena Maria had seen her on the train was the exact day Sister Therese of the Child Jesus had died far away in France.

Around 1904, Elena Maria Thierry entered the Carmel of Mexico City and was given the name of “Mary Elias of the Blessed Sacrament.” Due to her fervor, charity and leadership abilities, she was transferred to the Carmel of Queretaro. Queretaro Carmel had been closed for many years because of the persecution and needed nuns like Mother Elias to help rebuild it. In 1910, the persecution broke out again. In 1913, Mother Elias, who by that time had been elected prioress, decided to move the community to the town of Aguascalientes where she thought they would be safer. However, there were few safe places for Mexican religious. The soldiers of the Revolution often broke into convents and kidnapped the young sisters. In 1914, Mother Elias decided she had better get all of her younger nuns out of Mexico.

Mother Elias had long feared that the dangers to the nuns would force the Carmelite community at Aguascalientes to flee the country. In her monastery there was a young nun of singular beauty whom, it was rumored, the local revolutionaries were planning on kidnapping. At night Mother would hide the young sisters in chests and cupboards and would herself keep vigil until dawn, guarding the door of the enclosure. She knew she had to get them all to safety, somehow. The hair of the nuns was shaved or cut very short so Mother Elias had made wigs from the novices’ hair. In 1914, disguised in wigs, bonnets, and secular clothes over their wool habits, Mother Elias and the younger sisters escaped to Cuba, enduring many perils en route.

After establishing the young nuns safely in Cuba, Mother Elias returned to Mexico to rescue the older nuns of her community who were in danger of starvation and imprisonment. Traveling with a young novice, she was apprehended by the authorities and placed under arrest. The two nuns stood for stood for three days and three nights in a prison cell with twelve inches of water on the floor. In desperation, Mother Elias prayed to the Little Flower, promising to establish a Carmel in her honor if she were delivered from prison.

After a brief interrogation, in which Mother refused to divulge the hiding place of her other nuns, she and her young companion were marched before a firing squad. Shots rang out; the nuns were left lying motionless on the ground. Some hours later, Mother Elias regained consciousness and found that there were no wounds on her body. Both women were unhurt and a mysterious stranger showed them how to slip away from the prison unseen.

After many more narrow escapes, Mother Elias made it to the rest of her community. They managed to flee to Cuba, and then to New Orleans. In 1915, they were invited to Grand Rapids, Michigan, where Mother Elias founded the Carmel of Our Lady of Guadalupe, a community still thriving in Ada-Parnell, Michigan. In 1919, Mother Elias fulfilled her promise to Saint Therese by establishing the Carmel of the Little Flower in Buffalo, New York. In 1923, she founded the Carmel of Saint Teresa in Schenectady, New York, now removed to Rochester, New York.

Eventually, Mother Elias returned to the Grand Rapids Carmel and died there on February 28, 1943, leaving behind her a heritage of heroic determination to please God in all things. Many stories of prodigies surrounding Mother are told in the monasteries which she founded, even to this day. She had great devotion to the Infant Jesus, and a beautiful, life-like statue which is now at the Ada-Parnell monastery. Once, during her travels through Mexico, trying to avoid arrest, Mother was on a train, dressed as a housewife. She had the statue of Baby Jesus in her arms wrapped in a blanket, like a real baby. There were revolutionary soldiers on the train. One of them, vigilant for escaping religious, noticed Mother Elias and her little bundle. “That baby is being awfully quiet,” he said, and started over towards Mother. At that moment, the statue of the Infant came to life, and began to wail like a living child. The soldiers left Mother alone. (See The Dove With The Scarlet Collar by Mother Teresa of Jesus, OCD and Dr. Jose L. Morales)

In December of 1914, Mother Mary Elias of the Blessed Sacrament was brought before a firing squad of Mexican revolutionaries, having been arrested for persevering in her vocation as a Discalced Carmelite Nun. While she and her companion knelt as the order was given to shoot, Mother interiorly offered a somewhat skeptical prayer: Little Therese, if you are a saint, as some people say you are, then deliver us, and I promise to found a Monastery in your honor. Both Nuns heard the discharge of the guns, sank to the ground and were left for dead. They later regained consciousness, and although there was blood on their clothes, they were completely unharmed. Little Therese had indeed answered Mother’s prayer in a miraculous manner! Six years later, the promise made to the Little Flower of Jesus was fulfilled when Mother Elias founded the Discalced Carmelite Monastery of Buffalo, NY. Our Chapel was officially dedicated to Saint Therese on the very day of her canonization, May 17, 1925, thus making it the first in the world to have the Little Flower as its titular Saint. To this day, many visitors to our Chapel remark that they can feel the presence of Saint Therese here, along with a profound sense of peace.

Martin Luther and John Calvin would have been horrified at first sight by the heresies of Francis I, while we waited for our part, on 12 October 2013. Finally, it’s official, after seven months of deafening silence, Bishop Fellay said that Pope Francis is a very bad Pope conference “rebranding” River in Kansas City, commenting sermon known action of this terrible successor of Peter, delivered to gradual day (though still disappointing), official sites, while showing a change from the previously imposed changes on the way to see how Rome has changed. From 2000 until now, Rome “had changed” in the right direction without completely changed course, but now she “parts” in the wrong direction (while retaining some positive but few “changes”).

From the point of view of Menzingen is Rome “change”, not us, even when we change perspective, so that if Rome “change” again for the Tradition, as under Benedict XVI, we will change tomorrow, as we change now, in this October 12, and just like before we changed.

The problem is, because the Revolution constantly alternating destructive and conservative offers. After the rain Franciscan current Pope, will we be ready to not let ourselves be surprised by a new so-called “good weather”, so Benedict XVI? The Brotherhood does not change?

Another change of address: Bishop Fellay thank God who has preserved us to sign a canonical agreement in 2012. Yet those who have publicly spoken out against such an agreement and who persevered in the categorical refusal of it, refusing accordistes principles of Chapter 2012 in accordance with the principles enunciated by Archbishop Lefebvre (cf. book M.l ‘ Abbe Woodpecker), solemnly recognized Chapter of 2006, all these anti-accordistes madmen principles … were “thanked”.

The official version is that it is not them that have prevented the signing but Rome, June 13, 2012, made such changes in the text of the DQA, in the present circumstances, “unfortunately” (sic) Such a text would not be spent in the Brotherhood (cf. letter of June 17, 2012, Cor unum 104).

Now, no worries, we can again publicly oppose agreements unmolested. Size change compared to 2012. If the poor priests of resistance had been able to wait a year, they would still be warm. The election of ultra revolutionary François should calm their recent concerns about an agreement, but here they continue to excite the “ouaibe” mainly.

Why the priests of the Resistance and they continue their fight?

2 – The canker has he changed?
Unfortunately not, except worse, as the current papacy, by the way.

The DQA is still there in this latest speech, still intact.

You have to understand something important, I insist, and I would almost say that I am infallible about it: the Pope is infallible but can be mistaken, while Bishop Fellay is infallible even when he is wrong. (Some say, especially when he is wrong).

Thus Bishop comes to repeat for the umpteenth time in this Oct. 12, its position on the DQA. The DQA is a subtle text, understood and acceptable as a whole. He thinks that at worst, all we could blame him is to leave ambiguities could be resolved if we take the trouble to analyze the context.

Yet the ambiguities in the text are significant:

1 – Vatican illuminates the life of the Church,

2 – The new Mass is lawfully enacted

3 – The Sacraments novus ordo are valid per se ,

4 – The new code is to follow mainly

5 – The Profession of Faith of 1989 applies.

Question: are these simple ambiguities?

If the ADI contained only these unambiguous errors, it is purely wrong. The error would be easily detectable by all and the text would not be as dangerous.

The problem is the modernist ambiguity is to say that we will follow the whole Tradition, unchangeable, continuous, uninterrupted, error, insisting that it is only what we think .. . even though it tramples the same tradition a few paragraphs later.

Bishop Fellay telling anyone who will listen that he has the principle of unchanging tradition in the document header (before leaving hanging five so-called “ambiguities” that are rather obvious errors), he refuses to understand that c is mainly that which horrifies us the idea that it will use the Tradition to say such errors. “Yes, you put the tradition in the document header, but how is it possible that the tradition has made you accept such mistakes in the future, instead of you to condemn all at once?”

It is modernist thinking that the idea of tradition can be powerful to the point of giving a traditional nature frankly erroneous statements or contrary to the same tradition. Bishop Fellay refuses to see the irreducible opposition between early (doubtful) of the DQA, and five errors that follow. This refusal is much more serious (because more dangerous) than five errors themselves.

We are dealing with a disease of the mind, a failed concepts, called modernism …. And there’s many mansions in the house of modernism, one in Rome and one in Menzingen. (Small technical problem Menzingen: everyone takes the anti-modernist oath, while in Rome, we do not practice this double game)

This disease is more profound that it affects the principle of non-contradiction, and in general it is incurable at Menzingen or elsewhere.

And it is the same disease that Bishop Fellay criticizes the Pope Francis, an outrageous statement, the other almost traditional! He reproached his procrastination without realizing that the DQA “pussyfooting”, also on the same page …

Poor that we do not have the chance to understand, Bishop Fellay said that if we ask the Tradition as an absolute principle, we can then make use of subtle expressions, seemingly ambiguous (5 points) to get not error, but the tradition itself. We will never understand that the best way to combat Vatican II and its reforms, it is to recognize a certain extent … “We dare to say that there is something in Catholic Vatican II.” (17th minute sermon of 13 October 2013). Say it is modernism juxtapositionniste.

3 – Progress of the error
Under these conditions, we can not hear us, as “thank” those we have “thanked”. It is time to seek the destruction of the five new outside influence Menzingen. Admittedly, we’re a little tormented outside because it is not always easy materially and our small groups are so scattered, but peace in the hearts and the path is clear.

Meanwhile, errors Menzingen down the chain of command. The conference of Abbot Themann professor in Winona, is widely disseminated: it is the same modernism: those who think that “legitimately promulgated” means lawfully promulgated did not understand, ‘said the young priest. Under the context, “legitimately promulgated” means “promulguante legitimate authority.”

All the abbots of the Brotherhood are not in favor of the DQA, but a new way of Vatican II was born: it is interpreted, not Ratzingerian way (hermeneutic of continuity), but “traditional” way If you change what needs to be changed in its largest ambiguities in a totally traditional sense. (Interview with News France ). Our mind is unfortunately not enough to see the subtle difference between these two interpretations. (In fact, there is none).

Another thing deeply disturbing is the use of the new code of canon law. In the letters of expulsion that are distributed, the new code is even before the former. I am insured with Father Ortiz, who has been expelled, to see clearly that there are no changes since 2012.

All irregularities during the witch hunts and expulsions, as the Father Raphael OSB (which is guilty Bishop Galarreta), also show a disregard of the law as such.

Liberal pustules emerge here and there, even among colleagues we thought illiberal and, among the faithful, there is a growing worldliness and a contraceptive mentality, encouraged by those priests who recommend the natural method, intermarriage with the Ecclesia Dei the tradœcuménisme …

In places, the youth totally abandoned religious practice.

We still do not know where we are in relation to branding. What happened to the 70 million euros rothschildiens? The Brotherhood is a well recorded it under the title “Dello Sarto AG” corporation? The property of the respective districts are they now all centralized, property of the Society being used as collateral to borrow money? Krah he always seat in the intimate affairs of the fraternity? Jews are they still our “elder brothers” in the words of Bishop Fellay? The answers are all opaque.

And we do not go and tell us that we are exaggerating. Is not the first time we see a newsletter of the Society, stupidly called “the flying squirrel”, publish an entire homily of Pope Francis, in which he praised the Arrupe SJ, who was left to the point of preventing Paul VI to sleep? Is it not the first time, when Francis calls for a prayer vigil with false religions, a senior district:

– Responds to this call,

– Issuing this appeal to false religions,

– And instead of praying for repair,

asked his followers to pray for peace with the Pope at the same time or the Pope went to war in this world by trampling down the first commandment!

Finally, the many other unfortunate quotes the General Council must be retracted, one by one: cf. interview with CNS, the theory of 95% good in Vatican II, the claim that Vatican II is not a great heresy … The same goes for the six conditions of the Chapter. A human view, recovery is impossible, especially since the menzingerienne design authority that any authority can not lose face (which includes the current Rome, Bishop Fellay conference in Lille on May 7), and what is more general than is the only infallible interpreter of what he says, even if the obvious meaning of his words is poor, and even his words would be unfortunate, context come to the rescue to give them a not only unorthodox, but highly diplomatic sense. It is not out of the woods.

4 – Caritas non cogitat malum
But hey, what is true is true, even next to a mountain of pretense that I do not like to list. Bishop Fellay deals François modernist and rejoices that there is not and that there will be no agreement. He even expects a great general punishment with Williamson.

Good for the Brotherhood, hopefully it will help him shake!

If Bishop Fellay had been able to run its réconciliationistes desires, (remember the Pentecost sermon in 2012, “Rome is beautiful and good that we want to recognize”), more priests have joined us, but it would be the end of the Brotherhood. I do not think I have desired such a disaster, even to inflate the meager ranks of the resistance, but the creeping liberalism within the Brotherhood is a much more serious and more difficult to eradicate than just signing a risk canonical recognition fornicating with the new Rome.

The deadly poison of liberalism is still at work, he has won many important positions, and good, as Father Scott, are send in baboons in Zimbabwe, when they are not cleaned simply. Doctrinal line is no longer the same as before, and the modernist reasoning of the Superior General in the DQA and about the DQA does bode well.

For us the best thing is to stay outside, and never reconciled with Menzingen, as the nullam partem with heretics will not officially triumphed in the head and the members of the body profoundly sick as Menzingen refuse to understand that truth juxtaposed with an error is an error, but a total perversion of the mind , as Archbishop Lefebvre said about Vatican II.

The ultimate in modernism, is the use of the truth to get the error. Poor me, who believed that everyone had learned this Écône.

5 – Finally
“If we preach Christ, whether through envy, or whatever with a genuine zeal, I rejoice, and I will rejoice,” says the great St. Paul.

If they demolish the infamous Francis Francis shabby me, I can only rejoice. We are here, also says St. Paul, “to demolish all the buildings of the devil”, and who can deny all historical machinations of Lucifer, Modernist Rome is the largest and deserves all convictions and all possible détestations until the measure of his iniquity is full and divine wrath finally brief reference to it.

The new Rome is an insult to God, the more we will tackle them, the better. Welcome, my lord, on the outskirts of the antechamber of the area adjacent to the fold! The boat sinks a little slower, it seems. Pump as much as you can, pump water, not air, all our wishes, our prayers are with you.